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possess them they were written down much later. It follows that their treatment of the past can only be evaluated once we have placed them in their own present, broaching questions of authorship, language of composition, approach, sources and motives. The potential worth of such an exercise can swiftly be appreciated if we remind ourselves that, if we exclude formal documents such as the charters of the lords of the Isles,1 then the indigenous contemporary written sources for the history of the Scottish Gàidhealtachd in medieval and later medieval times are sparse

in The spoken word
Queen Victoria, photography and film at the fin de siècle

ENTHUSIASM, the vast audience rising EN MASSE, cheering incessantly until the picture was reproduced. 52 As the screenings continued in Melbourne, ‘the waving arm of Sir George Turner’, the Australian Prime Minister, was reported to be ‘loudly applauded every evening’. 53 In Canada, where there were also no doubt mixed responses

in The British monarchy on screen
Challenges and technological solutions to the ­identification of individuals in mass grave scenarios in the modern context

reasons for identification may also exist. One of the consequences of the use of mass graves can be to further cause insult by effectively excluding the victims from their communities of death.4 Thus the primary factor governing the search and identification of victims of the armed conflict in Guatemala is to bury their loved ones in cemeteries reflecting the funerary practices of the indigenous culture, a religious blend of Catholic and Mayan rituals. The second key issue to be addressed is how these identifications are to be achieved. Technological solutions have in

in Human remains and identification
Open Access (free)
Colonial subjects and the appeal for imperial justice

Zealand’. 49 Blaming Europeans in Britain and New Zealand was a common theme of the campaign against Tawhiao. The Minister of Native Affairs, John Ballance, condemned those in Britain who sought to take issue with the treatment of indigenous peoples: ‘There is a demand in England for Native grievances.’ 50 With the government of New Zealand and the New Zealand press doing everything in their power to

in Royal tourists, colonial subjects and the making of a British world, 1860–1911

diffusion of the original cultural programme of Europe and indigenous elements of creativity in other modernities is an empirical question. In their words, it is essential to treat the developmental dynamics of each civilisation ‘not only in terms of approximation to the West but also in their own terms’ (1998: 7) in order to adequately demarcate the multiple modernities. This might open the door to investigating the linkages that blend external and local models of thought, polity, economy and organisation and how forms of power are interspersed throughout different

in Debating civilisations
Open Access (free)

encounters where anything of significance is at stake or change is possible. Socratic dialogue is not a form of communication for some cultures (such as Indigenous Australian cultures). And what of feeling? Since what is being discussed is ideal exchange, those exchanges for which the need for dialogue may be most intense hardly have a place – for example, a meeting between disputing factions, or over questions embedded in hatred, grief, trauma, fear, or fragile or rigid identity, or with people who place other values above a training in argument. Nor

in Human rights and the borders of suffering
Open Access (free)
Spiritualism and the Atlantic divide

complexities of spiritualism’s inheritance; it does not consider the heterogeneity of a movement that draws from both sides of the Atlantic, and from European Christian traditions as well as Native American religious practices and, crucially, from the religious beliefs of slaves. Readings of spiritualism that concentrate upon its indigenous form provide a significant and compelling advance on the 90 Bridget Bennett serious scholarship that has been done on spiritualism to date. Yet they still fall short of explaining some of the phenomena associated with it such as the

in Special relationships
Open Access (free)
Why anarchism still matters

Western activists to flock, like so many did to join the International Brigades in Spain in 1936, to participate in a complex struggle between indigenous cultures, national interests and international corporate power that anarchism still matters. When children on the streets of Delhi empower themselves through alternative education, squatters create their ‘occasional cafés’ in English cities such as Manchester and Leeds, needle exchange schemes flout repressive drug laws in the USA and Australia, then theories of self-organisation and mutual aid come into their own

in Changing anarchism
Just war and against tyranny

edition] … neatly legitimized a great deal of European action against native peoples around the world’. 102 With reference to Grotius as well as Vitoria, one could go even further by referring to a pithy comment by Carl Schmitt: that by defining the enemy as ‘an outlaw of humanity’ because he presumably eats human flesh, a war against him can ‘be driven to the most extreme inhumanity’; hence the extermination of the indigenous populations. 103 From Westphalia

in Humanitarian intervention in the long nineteenth century

throughout the colonial era and for some time during decolonisation and independence, agents of biomedicine, including missionaries, marginalised indigenous medical practitioners. The 1930s were a key time for nursing and medical expansion in Nigeria. Andrew G. Onokerhoraye notes that the inter-war years witnessed an expansion of hospitals such that by 1930, seventy-one were in existence and twenty-three were mission-owned, the latter reflecting both Protestant and Catholic expansion. At this time, the British colonial government supported missions that could develop rural

in Colonial caring